A Study on Mao Zedong's Educational Philosophy in Contemporary China

Political Leadership: The Case of China The essence of the debate revolves around the topic concerning the leadership in the People’s Republic of China and its constitutional basis. The paper examines some questions. What is the meaning of the leadership? How has the institution of the leadership in China’s history been created? Why China is so interesting? What are the characteristics of the political system of this state? What is the contemporary political system and the position of the leader? The importance of the leadership conception is presented in the article. The history of Chinese statehood is addressed in the article, as well. The revolution stirred up by Mao Zedong in the 20th century is analyzed as having a significant impact on the issue of leadership in the contemporary China. Then, an evolution of the system currently in force is noticed. Furthermore, the Author attempts to analyze the constitutional basis of the institution of the PRC Chairman. At the end, the Author attempts to characterize the model of governance in China.

Click to increase image sizeClick to decrease image size Additional informationNotes on contributorsIsa AronIs a Aron is Professor of Jewish Education at the Rhea Hirsch School of Education, Hebrew Union College‐Jewish Institute of Religion, Los Angeles, and director of the Experiment in Congregational Education

ПАРАДОКС МОДЕРНОЇ ІНДИВІДУАЛІЗАЦІЇ І СОЦІАЛЬНА ФІЛОСОФІЯ ДЖОНА ДЬЮЇ

With the incessant development of age, the influence of postmodernism seems have dominated a large area of liberal arts and philosophy of education. In the present paper, the author tries to explore the relationship between the characteristic of Arts and Humanity program and the philosophy of post-modern education. Also, the value of Arts and Humanity program in post-modern era is discussed. It is obvious that art educators could not avoid the challenge of postmodernism. Thus, it is necessary for art educators to understand what the impact of postmodernism is. Then, art educators may hold an eclectic belief in their teaching philosophy.

In most if not all, African countries since their independences education still lacks Africanness and education discourse has focused on two related developmental issues. The need to change a Western influenced education orientation linked to undermining African intellectual capabilities and knowledge systems. On the other hand, some Afrocentric scholars have criticized the paid-labour-technocratic literacy education systems adopted by African countries from colonialism after independences as Western conservative and reaffirming schooling as a guardian of Western civilisations. This paper presented a summary of major theoretical and historical perspectives on why African philosophy currently continue to remain excluded as the most dominate philosophy of education in African education institutions in contrast to time and efforts granted Western philosophies of education. This paper argued that lack of Afrocentrism in education hinders self-actualisation, multi-culturalism, democracy, freedom of choice, academic diversity, independent thinking hence restricting sustainable education, self-driven development, but furthering African intellectual, design and technology dependency on the west. This paper concluded by calling for refurbishment and redefinition of the purpose of education and the nature of how teachers are trained since they are agents of change and disseminators of developmental goals. Contemporary African education and teacher training to target schooling as an agent of modernity, democracy, difference, diversity, cultural and socio-economic relevance was recommended. Above all recognition and inclusion of indigenous knowledge and other aspects of African philosophy were recommended too. This research took a qualitative paradigm. Using purposive sampling-data was collected from both primary and secondary documentary sources from libraries and the internet using the ‘Analytical Model of Constant Comparison’. Data collection and analysis took place simultaneously. Article visualizations:

This study is to investigate 'le tiers (the third)' in French Academician Michel Serres' philosophy of education. In his philosophy, 'the third' is also named 'the excluder', 'the parasite', and 'Hermes'. However, 'the third', also known as 'the interrupter', 'the disturber', 'the mediator', 'message exchanger', 'translator', or even 'the hybrid', who is capable of incorporating of all kinds of things and of integrating himself or herself into everything. As the characteristic of contemporary French philosophy, it is revealed from 'the third' that Serres' educational philosophy indicates the hybride, transgression, fusion, intermediary, and transformation. Teachers and students enter into the third place of fusion and intermediary. Thus, they are not as they were but the third person.

Research on the Transformation of Contemporary Chinese Science Fiction

only existing schools during the Republican period were those operating without government sanction. The state gradually lost control over much of rural education after 1905 while concentrating its efforts on the modern schools in the urban areas. Since 1949 there has been a dramatic reversal of the preceding era's urban bias. What has happened is not so much that urban education was downgraded, but rather that tremendous efforts were made to extend schooling into the rural sector where 850 of China's people live. Mao Tse-tung has placed great emphasis on creating a new man in the new socialist era in China. He assigns a large role to education in the process of creating this new man; consequently education, both for children and adults, has received major attention in the People's Republic of China (PRC). [1] Another factor has greatly lessened the urban focus of education in China. Mao's vision of the new Chinese man was developed in a rural setting. Specifically, his ideas took shape at Yenan in North China during the war against the Japanese (1937-1945). This Yenan experience produced, among other things, an educational philosophy which attacked the methods and goals of the prevailing urban centered educational system. [2] After 1945 this Yenan model was largely abandoned through the pressures of the Civil War (1946-1949) and the need to consolidate the new r6gime. Many of the PRC's leaders also felt perhaps the Soviet Union's experience would be applicable to the task of making China strong. Nonetheless, the vision of many leaders, including Mao, remained strongly colored by the Yenan experience. As China rejected the Soviet pattern after 1957, increased efforts were made to instil the principles of the 'Yenan way' into education and everyday life. The Great Proletarian Cultural Revolution (1966-1969) was the most significant of these efforts. Behind the power struggle among the top leadership lay the issue of how much of the 'Yenan way' should be incorporated into the society of the PRC. The school system, particularly

هدف اصلی این پژوهش، ارائه الگویی برای ارزیابی سازواری نظریه ترکیبی در فلسفه تعلیم و تربیت است. دست‌یابی به این هدف با تحلیل تطبیقی الگوهای پیشین و بازسازی آن‌ها مبتنی بر مبانی مفروض صورت گرفت. نتایج به دست آمده به طرح یک الگوی چهار مرحله‌ای انجامید که گام‌های اساسی آن جهت ارزیابی سازواری نظریه ترکیبی عبارتند از «بررسی هدف ترکیب، بررسی رویکرد ترکیب، بررسی روند گزینش و ترکیب نظریه‌ها، باهم نگری و تعیین درجه سازواری فلسفه تعلیم و تربیت ترکیبی». در ادامه، الگوی پیشنهادی این پژوهش جهت بررسی سازواری «فلسفه تربیت جمهوری اسلامی ایران» سند تحول بنیادین آموزش و پرورش کشور مورد استفاده قرار گرفت. نتایج حاصل از این بررسی نشان داد که ترکیب صورت گرفته از نوع «فروکاهش و عرضی» است و بنا به رویکرد و رهیافت پارادایمیک مورد نظر سند، سازواری بخش «فلسفه تربیت جمهوری اسلامی ایران» با چالش جدی مواجه است.

This work originated from a literature review focused on research questions regarding philosophy of education in the Working Group 17 (WG17) annual report of the Educational Researchers Meeting of North and Northeast in Brazil (EPENN) held every two years at the universities of the North and Northeast of Brazil. Firstly, it will make an outline of themes to present an image of philosophy that relates more to education than an imposition to substantiate or think over education. Hence, philosophies appear connected to problems that came from education, schools or pedagogical situations. Afterwards, it will discuss two papers in which the authors present a philosophical rest on cultural experiences such as Brazilian afro-descendent and Amazon cabobla culture which attempts to create an alternative image of philosophy to discuss educational experiences beyond the wall of schools. Finally, it introduces the argument in favor to consider the WG17 as ‘events’ between education and philosophies, and suggest hypothetical paths to continue studies on philosophy of education.

The problem of this study was to explicate both the curatorial and art educational philosophies that underlie educative programming in seven western Canadian art galleries. The underlying premise of the study, reflecting the literature of the field, was that curatorial and art educational philosophies within the art institution were not congruent. This perceived incongruency was believed to be the cause of art institutions to fall short of their task to interpret art and exhibition to the public successfully. As a result of this premise information regarding the nature of this incongruency needed to be collected. Related information regarding the possibility of a cooperative inter-departmental networking of objectives, educational goals and philosophy between curators and educators, as well as an exploration of the organizational structures of the gallery, also needed to be collected. The study employed survey research procedures. The survey was conducted using a questionnaire which was administered by personal and telephone interview to seven curators and seven art educators in seven western Canadian art galleries. The results of the study show that it is not solely the differing philosophical and ideological beliefs of the educators and curators functioning within the art institution which make the development of strong educational gallery programming difficult. It was found that, in general, curators and educators support the educational mission of galleries today, despite differing personal or departmental goals. The larger problem revealed in the study regarding the establishment of a strong educative programme in the art gallery is a problem of tradition, hierarchy in job position, and the basic organizational structure of the gallery itself. The findings show that it is the organization of galleries which has to adapt in order to support the growing educational mission. Implications of these results are discussed and suggestions for further research are outlined.

PART I: FOUNDATIONS 1. EPISTEMOLOGY AND POSTMODERN RESISTANCE 2. TRUTH 3. THE FRAMEWORK PART II: GENERIC SOCIAL PRACTICES 4. TESTIMONY 5. ARGUMENTATION 6. THE TECHNOLOGY AND ECONOMICS OF COMMUNICATION 7. SPEECH REGULATION AND THE MARKETPLACE OF IDEAS PART III: SPECIAL DOMAINS 8. SCIENCE 9. LAW 10. DEMOCRACY 11. EDUCATION BIBLIOGRAPHY INDEX.

Reviewed by: The Philosophical Influences of Mao Zedong: Notations, Reflections and Insights by Robert Elliott Allinson Robert Cummings Neville (bio) The Philosophical Influences of Mao Zedong: Notations, Reflections and Insights. By Robert Elliott Allinson. London: Bloomsbury Academic, 2019. Pp. xxiv + 256. Paperback $30.95, ISBN 978-1-350-05986-3. This is a most unusual book. Mao Zedong was one of the most powerful people in the twentieth century. With Chiang Kai-shek he drove out the Japanese from China and then defeated Chiang in turn and carried out a major revolution over which he presided for many years. Everyone knows he was a poet and, like every Marxist leader, he was a philosopher of sorts. His Marxist philosophy evolved from his youth to old age, and he developed differences from the Soviet model of Marxism that were quite significant. He "converted" to Marxism in his twenties and identified himself with that movement until he died in his eighties. But what was his education in philosophy like before he encountered Marxism? Whereas Marx, Lenin, and Stalin had educations in Western philosophy before and as undergirding their Marxism, did Mao have an education in Chinese philosophy, or Western philosophy, before and undergirding his Marxism? This book sets out to answer these questions. Robert Elliott Allinson is a professional philosopher who went to teach at the Chinese University of Hong Kong in 1977, just after Mao's death. (I lectured in that university that year and met Allinson with whom I had several congenial talks, and a walk around the top of a Hong Kong mountain). Allinson served on many committees and held visiting professorships in a number of Chinese universities before moving, in the present century, to Soka University in California where he now teaches. He is ideally placed to answer these questions, especially to an English-reading audience. Mao himself did not have a splendid early education. In 1909, at the age of fifteen, he attended the Dongshan Higher Primary School, a middle school that taught the Western as well as Chinese classics. He was devoted enough to Confucius that in 1919 he visited Confucius's birthplace in Shandong Province. Mao's college was the First Teachers Training School in Changsha where his major professor was a philosopher, Yang Changji. Professor Yang's daughter became Mao's first wife. Yang first introduced Mao to the German idealist philosopher, Friedrich Paulsen, whose large book on the history of Western philosophy Mao annotated copiously in 1917 and 1918. Mao followed Yang to Beijing and sat in [End Page 1] on his classes at Peking University. He was much involved in the revolutionary events around the time of the May 4th movement in 1919 and worked on making arrangements for the lectures of Bertrand Russell and John Dewey. So it was very clear, before Mao converted to Marxism, that he was reasonably well read, at least according to the standards of his time, in both the Chinese and Western classical ideas. Except for brief mentions of other philosophers, Chinese and Western, Allinson found Mao's complex annotation of Paulsen's text to be the best source of his early philosophy. Sometimes the annotations were just agreements or disagreements. But most of the time they developed Mao's own philosophy that was a combination of Eastern and Western sources. First of all, the young Mao was an egoist, meaning that he thought philosophy takes its start from an individual's conception of the self. Whereas Confucius had thought that the ego by itself was just a path toward selfishness, Mao's conception was more materialistic. Mao thought that the self can be expanded to include others, not on their own terms necessarily, but on terms that expanded the individual's own sense of self. Mao never became clear about how this purification of the self so as to include others took place. He rejected altruism as the alternative to his egoism. Second, Mao took Paulsen to demonstrate the history of ideas, Western ideas to be sure, but still ideas in a history. Paulsen's history led up through German idealism. Mao took over Marx's conception of material history, upsetting the Paulsen ideal...

Harvard University and Harvard Medical School as a world-class universities follow the rules of medical education and gradually form school's management style and philosophies so as to ensure HMS to become a world-class medical school in more than 200 years history of medical education. Some successful experiences, such as President's educational philosophies, adequate teachers, rich teaching hospitals, educational objectives and a wealth of educational resources are worth learning and being as a reference for the medical education of comprehensive universities in China. Key words: Harvard Medical School; Medical education; Outline

China's relationship with certain institutions is a popular topic in international relation studies. In this article I will adopt a discursive institutionalist perspective to present how the transformation of China's foreign ideas influences China's relationship with the ASEAN, the most institutionalized regional arrangement in Asia. This article examines China's foreign policy ideas from Mao Zedong's time until the end of Hu Jintao's mandate, separated into different time spans with historical conjunctures. China's foreign policy ideas will be analyzed according to three different levels of generalities (philosophical level, paradigm level and policy level), and two types of ideas (cognitive and normative) as suggested by Discursive Institutionalism. The relationship between China and ASEAN will be examined under the larger framework of China's foreign policy ideas, and I attempt to contribute to a deepened understanding of China's relationship with the ASEAN.